New Study Of Gita Nov 8 Dr Shriniwas J Kashalikar

1 NEW STUDY OF BHAGAVAD GITA DR. SHRINIWAS JANARDAN KASHALIKAR

2 NEW STUDY OF BHAGAVAD GITA STUDY OF GITA Dr. Shriniwas Kashalikar DR. SHRINIWAS JANARDAN KASHALIKAR

3 NEW STUDY OF BHAGAVAD GITA November 8, 2009 11:30 am What is the difference between SANYASA and YOGA? How are they relevant to common man’s life? In 5th chapter the discussion begins with a doubt; about the choice between SANYASA and YOGA. I think the word KARMA SANYASA (Sanyasah karmayogah cha nih shreya sakarvibhau tayostu karmasanyasat …..) here, pertains to renunciation or asceticism; i.e. departure from all the day to day activities required for the normal family life and social life and YOGA pertains to participation in these activities; by following SWADHARMA. The meaning of SANYASA as explained in 18th chapter is renunciation of activities of personal interest. Individuals in the last years of life adopt SANYASA in India, i.e. give up activities of personal interest. But the SANYASA for a common man would mean, giving up all activities which are not embodied in the SWADHARMA. So any one; who engages himself or herself in SWADHARMA, invariably practices SANYASA by quitting everything; not included in SWADHARMA. Similarly YOGA for a common man would mean total, loving, committed and victorious involvement with all the skill and energy; in the activity included in the SWADHARMA! DR. SHRINIWAS JANARDAN KASHALIKAR

4 NEW STUDY OF BHAGAVAD GITA Gita has reconciled SANYASA and YOGA. Both are complementary (because life is inevitably associated with renunciation of something and involvement in something at every stage of life. Renunciation of something or other at different stages of life; is coupled with involvement in something or other at different stages of life. But renouncing in a swift and loving manner and not out of hatred or inertia; and doing the work without attachment to the fruit (in short vested interest or subjective considerations); constitute SANYASA and YOGA respectively. They culminate in cosmic consciousness; and the proportion of SANYASA may be more in one; and proportion of YOGA may be more in another; depending upon proportion of emotional and intelligence quotient and neuroendocrine and physical capabilities; thus constituting two ways suitable for two varieties of individuals. Why should Arjuna repeat this question regarding SANYASA and YOGA; in 5th chapter again? How are they relevant? The answer is; understanding supremacy of SWADHARMA is not adequate. Because, in spite of understanding; the inertia keeps on surfacing and prompting an individual; to escape from the worldly responsibilities; giving one excuse or another. In India; DR. SHRINIWAS JANARDAN KASHALIKAR

5 NEW STUDY OF BHAGAVAD GITA there were tides of ideologies glorifying irresponsible “asceticism” from time to time. Even today, there are various breeds of “spiritualism” and “SANYASA” spreading like pandemics in the world causing masses to move into irresponsible inaction, indolence and parasitism (probably as a reaction to harrowingly and violently stressful petty pursuits intermingled with fanatic ideologies of extreme individualism, extreme religious bigotry or extreme views of socialism)! Arjuna’s repetition of the question underlines the importance, span and sway over the world; of such irresponsible “asceticism” and “petty pursuits”. Lord Krishna reiterates the vital or shall we say life saving importance of SWADHARMA; for individual, social and global growth and blossoming. He confirms that SWADHARMA is more meritorious than “asceticism” in which one may conquer one’s petty selfishness; but can succumb to the escapist, defeatist and irresponsible indolence and inertia, which drags the individuals, society and the world into abyss of misery! Lord Krishna makes it clear that SANYASA i.e. external renunciation (due to incidental cause) is usually impulsive and not true renunciation. Such renunciation is because of repulsion for day to day activities or SWADHARMA; (due self inflicting nature, SWADHARMA appears mediocre and unattractive; to DR. SHRINIWAS JANARDAN KASHALIKAR

6 NEW STUDY OF BHAGAVAD GITA them; though actually it can serve the purpose of blossoming one and all) that engenders misery. It is true that some individuals are born more evolved than the rest and hence neither get interested nor get involved in the day to day transactions of family and society, because of enlightenment and not inertia. They like Adya Shankaracharya; renounce the world and accept SANYASA just as ripe fruit falls from the tree. Some understand and realize the true nature of the world through SANKHYA philosophy without going through the experiences a common man and may lead a life different from a common man e.g. Dnyaneshvar o Dnyaneshwar. Being aware of this, Lord Krishna clarifies that we should not get enamored or infatuated (and tempted to emulate) by the heroic nature of SANYASA and SANKHYA philosophy (due to our subtle escapist or lethargic nature) but stick to our SWADHARMA, because even as the SANYASA, SANKHYA and YOGA (SWADHARMA) look different; ultimately culminate into the same pedestal of cosmic consciousness! Having said this; Lord Krishna elaborates the sublime characteristics of practitioner of SWADHARMA, which elevates the individual in a blissful state that is beyond physiological boundaries and beyond all petty and subjective considerations of life! November 8, 2009, 4:30 pm DR. SHRINIWAS JANARDAN KASHALIKAR

7 NEW STUDY OF BHAGAVAD GITA What are the practical expressions of SWADHARMA useful in individual blossoming? In 3rd chapter it is stated that one who cooks and eats merely for his petty pleasures (which are actually detrimental to his blossoming) is a thief. This is a very important aspect of Gita. Gita encourages individuals to be active physically, instinctually, emotionally and intellectually and according to one’s capabilities and skills, but with the goal of getting freed from the subjectivity and merging with the cosmic consciousness. Gita states that; one (e.g. an intellectual or spiritual leader) should never dissuade (which is referred to as BUDDHIBHEDA) any other person from his or her activities of livelihood such as crafts, arts and other skilled and productive activities. One should in fact; encourage these and try to do oneself; all such activities in life; but with the sole aim of conforming to the absolute truth and universal blossoming! Lord Krishna reiterates this even in 5th chapter. In the 6th chapter Lord Krishna reinforces this point and describes certain ways by which man can merge with the objective reality. DR. SHRINIWAS JANARDAN KASHALIKAR

8 NEW STUDY OF BHAGAVAD GITA He therefore makes it clear; right in the beginning that any one who works without attachment to the results, is a SANYASI and also a YOGI; and not the one who does not do his duties (as prescribed by the scriptures with the intention of individual and global blossoming), out of escapism and inertia. Just as He imparts the insight in SANYASA by pointing out the dangers of inaction and indolence and importance of getting rid from the results, He also espouses and elucidates the nature of YOGA, which in true sense means all activities done to merge with the absolute. This YOGA is impossible in presence of SANKALPA i.e. subjective (erroneous) projections or utopia! You can imagine that individual or subjective goals (SANKALPA); act as leakages and hinder the merger of individual consciousness with the absolute consciousness! It is exactly like leakages in the pipes through which you cannot pump water to higher floors. So getting rid of these leakages (SANKALPA) is true SANYASA, without which YOGA is not possible! Even though these concepts pertain to individual and global blossoming, they also make sense in day to day activities. Thus if you don’t depend on results; you can avoid self destructive responses (out of excitation or depression) to the results of your activities; and live life buoyantly! DR. SHRINIWAS JANARDAN KASHALIKAR

9 NEW STUDY OF BHAGAVAD GITA But it has to be appreciated; that in everyday life action is usually associated with results. Thus some understanding and anticipation of results is bound to be and has to be there, so that you can perform the action elegantly and diligently. Gita upholds such continued improvement in technique by anticipation of results; from which your feelings and responses are not marred. This is emphasized in (Buddhiyukto jahateeha …yogah karmasu kaushalam) 2nd chapter! November 8, 2009 7:pm There are many postures, mudras, pranayamas etc apart from proper nutrition, sleep etc. which are important aspects of life, which ought to be cultivated right from childhood, so that YOGA becomes possible. Lord Krishna does not elaborate in details on this, but suffice it to say that once the goal viz. self realization is identified and given topmost priority and importance, then one can adopt suitable techniques; according to one’s physical and social environment, conducive to reach the goal! This is very important because during development to save us from dangerous infatuations born from some aphorisms (e.g. Aham Brahmasmi, Brham Satyam Jagat Mithya), which tend to make an individual totally unrealistic and schizoid! DR. SHRINIWAS JANARDAN KASHALIKAR

10 NEW STUDY OF BHAGAVAD GITA Lord Krishna reassures Arjuna (and everyone) that dedication and consistent study and practice make YOGA (the correct process and progress to self realization) possible. Lord Krishna also maintains that even if an individual loses his body before reaching the goal, his efforts are never wasted and realizes the YOGA i.e. progress towards self realization in the next birth, (he/she is adorned with the necessary qualities). What are the pragmatic implications of YOGA in social life? Lord Krishna also clarifies the importance of YOGA in terms of actual practice (which seems to beneficially evolve the physiology) rather than mere reading and understanding and further emphasizes the importance the focus on the goal viz. self realization i.e. complete submission of the subjectivity to Lord Krishna i.e. objective or cosmic consciousness. 6th chapter; (like the 16th,17th and 18th chapters) is important for any educationist, education policy maker, educational administrator, teacher or trainer in the world, so as to work holistically; because it outlines the actual factors which contribute to the process of blossoming, including diet and nutrition in brief! It is easy to understand how this would have far reaching and beneficial impact on the world in terms of DR. SHRINIWAS JANARDAN KASHALIKAR

11 NEW STUDY OF BHAGAVAD GITA perspective, policies, plans and implementation; for individual and global blossoming, which is imperative today, because; no individual nation can grow or perish in isolation, without beneficial or adverse impact on the other nations; for long period. The practical relevance of this is on policy making. For example, global reduction in the production of two wheelers and small cars; in preference to mass transport vehicles such as buses, has impact on global environment, fuel consumption, traffic jams, accidents, pollution, wearing out of roads, crowding of local trains (in metros) and so on. If principles of Gita (the essential nutrients for individual and global blossoming) are imbibed and digested by decision makers of the world, then such globally beneficial policies can emerge in all the fields of life. How does the description of cosmic nature (in 7th chapter) of the Lord help one to blossom? In 7th chapter Lord Krishna narrates his omnipresent nature to Arjuna and indicates how only few realize this nature and how others do not realize this! He explains that he is the light beyond the physical light and remains unseen by eyes!! DR. SHRINIWAS JANARDAN KASHALIKAR

12 NEW STUDY OF BHAGAVAD GITA DR. SHRINIWAS JANARDAN KASHALIKAR

New Study Of Gita Nov 8 Dr Shriniwas J Kashalikar

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